By François Laruelle, Robin Mackay
François Laruelle's lifelong venture of "nonphilosophy," or "nonstandard philosophy," thinks earlier the theoretical limits of Western philosophy to achieve new family among faith, technology, politics, and artwork. In Christo-Fiction Laruelle pursuits the inflexible, self-sustaining arguments of metaphysics, rooted in Judaic and Greek inspiration, and the novel power of Christ, whose "crossing" disrupts their round discourse.
Laruelle's Christ isn't the authoritative determine conjured through educational theology, the Apostles, or the Catholic Church. he's the embodiment of primary guy, founding father of a technological know-how of people, and the usher in of a gnostic messianism that calls forth an immanent religion. Explicitly placing quantum technology into faith, Laruelle recasts the temporality of the pass, the entombment, and the resurrection, arguing that it truly is God who's sacrificed at the pass so equals in religion might be born. Positioning itself opposed to orthodox faith and naive atheism alike, Christo-Fiction is a bold, heretical test that ties faith to the human event and the lived world.
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Extra info for Christo-Fiction : the Ruins of Athens and Jerusalem
We have shown that it is a double knowledge, a duality, and not a unique knowledge, as it might seem in the overdetermined religious context that secretly plays the role of a second term, functioning as an unperceived material, this religious context that goes without saying. Remember that a fully deployed gnosis rests (1) on a ground of validated but contingent knowledge, (2) which provides the “natural” ground of humanity and assures it of what is, in a certain way, its primary substance (3) which does not know itself or which is not directly interested in man, (4) which must therefore be put to work for and by man as a means for his salvation.
More straightforwardly, let us admit that we have real primary knowledge, which includes that nonknowledge of which philosophers speak, and admit that the difference or the duality is always between two forms of knowing. This is not a contradiction, like Being and Nothingness, but a unilateral complementarity. If there must be a difference to produce, it will be that of the knowledge that we have as beings (thus, that knowledge that, in a sense, we are, but without having it for ourselves). The generic difference lies between that knowledge whose human destination remains unknown to us and a cognizance of that knowledge that we will be, or, far more exactly, that we will be by means of that “primary” knowledge.
What we call generic gnosis is a reconfiguration of the old kind, against the Platonic deviation that in turn became “Christianity”—a return to Christ without Christianity. It has the twofold and yet quite unique task of being at once non-Christian and non-Platonic. ” This conjugation takes place within a generic matrix that, to say it differently once more, multiplies the variables of Christianity and gnosis by each other, fuses them by underdetermining their unity through gnosis. It goes without saying that more than ever, and faithfully to the spirit of gnosis, our task is to invent the Christ who will be our contemporary.
Christo-Fiction : the Ruins of Athens and Jerusalem by François Laruelle, Robin Mackay